(The 


// 


I.  ORIGIN. 


ys 

V 


CAN  BE  OBTAI 
INOI 


OM 

dry a Samaj  (Pebic  Society) 


...OR... 

CHI7C  IXcvo  'Sight  of  dsia.” 


COMPRISING 

II.  EXPOSITION  OF  THE  PRINCIPLES  OF  THE 
VEDIC  SOCIETY 


...BY... 


Lala  Ganeshi 


Lai,  F.  A.  5. 


NEW  EDITION. 


NED  FROM  SIODHU  RAM  and  JINDA  RAM  RESIDENTS  OF  PUNJAB, 
A INDIA  BUILDING.  WORLD'S  FAIR,  CHICAGO.  ILL. 


CHICAGO: 

Englewood  Printing  and  Publication  House. 

1893 


OM 


0?e  CTrya  Samaj  (Pcbic  Society) 


...OR... 


"(Lfye  21eir>  £igbt  of  CTsia.” 


COMPRISING 

I.  ORIGIN.  II.  EXPOSITION  OF  THE  PRINCIPLES  OF  TH 
VEDIC  SOCIETY 


...BY... 


Lala  Ganeshi  Lai,  F.  A.  S. 


NEW  EDITION. 


CAN  BE  OBTAINED  FROM  SIDDHU  RAM  >NO  JINOA  RAM  RESIDENTS  OF  PUNJAB 
INDIA.  INDIA  BUILDING.  WORLD'S  FAIR.  CHICAGO,  ILL. 


CHICAGO: 


Englewood  Printing  and  Publication  House. 

1893. 


OM 


THE  ARYA  SAMAJ. 

...OR... 

“THE  NEW  LIGHT  OF  ASIA.” 

Origin  of  the  Arya  Samaj. 

Gods  and  devils  fade  away, 

Ghosts  and  witches — where  are  they 
Prophets,  too,  have  had  their  day — 
All  their  trumps  are  past. 

The  age  of  miracles  is  o’er, 

Angel  wings  have  ceased  to  soar; 
Heaven  and  Hell  perplex  no  more, 
Reason  rules  at  last. 

Gone  the  altar's  fiery  strife. 

Where  the  sacrificial  knife 
Quenched  the  quivering  victim’s  life 
The  wrath  of  gods  to  stay. 

Baser  fraud  or  blacker  lie, 

Ne’er  was  forged  beneath  the  sky. 

A plot  to  gorge  the  locust  fry 
Of  priests  from  day  to  day. 

See  the  orb  of  science  rise 
Wooing  thine  enraptured  eyes! 
’Neath  her  bright  meridian  skies 
Shams  shall  disappear. 


0 


TIIE  AKYA  9AMAJ. 


Shining  in  eternal  youth; 

Frauds  consuming  without  ruth: 

Naught  shall  stand  her  beams  save  truth, 
To  each  vision  clear. 

Haste,  thou  true  millennial  day, 

When  those  mutual  beasts  of  prey, 

Kings  and  priests — shall  sneak  aw'ay 
To  oblivion’s  gloom. 

Then  vile  self  through  shame  shall  die, 
Hypocrisy  in  anguish  cry; 

And,  where  rotted  many  a lie, 

Truth’s  lily  white  shall  bloom. — loth. 

To  a student  of  history  it  is  evident  that  al- 
most all  the  countries  of  the  world  which  once  at- 
tained to  greatness  and  civilization  were  doomed 
to  the  natural  law  of  downfall,  so  Aryavarta,  the 
land  of  the  noble  Aryas,  and  once  the  pride  of  all 
the  nations  on  the  earth,  could  not  escape  its  in- 
evitable fate  of  regeneration.  What  led  this,  our 
dear  mother-land,  to  the  present  deplorable  state 
was  the  Mahabharat,  or  the  great  civil  war  in 
which  most  of  the  heroes,  philosophers  and  •scien- 
tists were  killed.  Then  prevailed  that  anarchy, 
oppression,  confusion  and  distress  which  follow  a 
war  when  it  comes  to  an  end.  When  there  was 
such  a bad  state  of  things,  the  priests  actuated  by 
the  motives  of  mean  selfishness,  tried  to  play  upon 
the  people  every  sort  of  trick,  and,  in  order  to 
make  money  and  to  maintain  their  supremacy,  in- 
vented various  superstitious  rites.  Their  craftiness 
and  self-conceit  reached  such  a pitch,  that  they  in- 
troduced the  most  indecent  and  shameless  sacri- 


THE  NEW  LIGHT  OF  ASIA. 


fices.  To  gain  their  selfish  ends,  they  wrote  books 
replete  with  stories  and  traditions  conflicting  with 
reason  and  science,  and,  having  misinterpreted  the 
Vedas,  attributed  those  horrible  practices  to  the 
Divine  revelation.  As  these  evils  were  such  as 
could  not  be  tolerated  any  longer,  Buddha  rose 
and  began  to  oppose  and  put  a stop  to  those  inde- 
cent sacrifices.  His  opposition  gave  a death  blow 
to  the -self-interested  motives  of  the  crafty  priests, 
who  supposed  that  they  possessed  the  keys  of  hea- 
ven and  hell. 

But  as  Buddha  tried  to  propogate  a religion 
of  his  own  invention,  which,  while  teaching  moral- 
ity, inculcated  at  the  same  time  the  doctrines  of 
atheism,  the  annihilation  of  soul  and  the  condemn- 
ation of  the  Vedas,  his  tenets,  therefore,  could  not 
gain  ground  in  the  country, which  recognized  from 
times  immemorial  the  First  Cause  of  the  universe. 

When  Shankaracharya,  a great  Vedic  scholar, 
saw  that  atheism  was  spread  in  Aryavarta,  he  took 
upon  himself  to  expose  and  criticise  the  doctrines 
of  Buddhism  and  Jainism — a subsequent  outcome 
of  the  former.  He  held  various  discussions  with 
the  learned  professors  of  these  two  faiths,  refuted 
and  uprooted  their  agnostic  religions  from  India. 
He  was  only  thirty-two  years  of  age  when  poison 
was  administered  to  him  which  resulted  in  his 
death.  He  could  not,  therefore,  revive  the  true 
Vedic  philosophy.  His  doctrines,  as  they  were 
chiefly  intended  to  extirpate  Buddhism  and  Jain- 
ism, were  not  accepted  by  the  whole  of  India. 


8 


THE  ARYA  SAMAJ. 


Then  various  sects  arose  and  disappeared,  ’till 
the  mahomadan  emperors  conquered  this  country 
and  converted  a large  number  of  the  people  of 
India  to  Mahomadanism  by  the  force  of  their 
sword;  but  they  were  subdued  by  the  British  con- 
querers.  When  the  British  rule  was  established 
in  this  country,  peace  and  plenty  eased  the  people 
and  the  royal  proclamation  declared  non-interfer- 
ence in  religious  matters.  But,  alas,  the  mission- 
aries who  followed  the  wake  of  the  English  con- 
quest began  to  convert  the  people  to  Christianity. 

At  this  crisis  the  people  were,  on  the  one  side, 
indifferent  to  the  true  religion,  owing  to  their  be- 
ing unacquainted  with  the  vast  and  valuable  trea- 
sures that  lay  buried  in  it;  and,  on  the  other,  there 
was  nothing  in  the  prevailing  religions  that  could 
satisfy  man’s  spiritual  wants.  But  as  the  well- 
known  maxim  says;  “Where  there  is  a necessity, 
there  is  a discovery;  and  where  there  is  an  evil, 
there  is  also  a remedy.”  The  late,  most  revered 
Maharshi  Swami  Dayananda  Saraswati,  a great 
yogi  of  his  age,  having  observed  such  a pitiable 
state  of  things  and  after  a long  consideration, 
founded  in  1875,  the  first  Arya  Samaj  at  Bombay, 
whose  branches  have  sprung  now  throughout  the 
whole  of  India. 

The  Arya  Samaj  is  a society  composed  of  gen- 
tlemen of  good  breeding,  sound  learning,  well- 
formed  manners  and  habits,  and  of  those  who  are 
devoted  to  piety  and  virtuous  acts.  It  is  a produc- 
tion of  the  time,  'flic  main  cause  of  its  foundation 


THE  NEW  LIGHT  OF  ASIA. 


9 


is  the  protest  against  the  selfishness  and  ignorance 
of  priesthood.  But  it  is  not  an  enemy  of  the 
Brahmins;  only  it  does  not  wish  to  see  that  they 
should  remain  in  a fallen  and  wretched  state.  As 
education  has  opened  the  eyes  of  the  people  and 
enabled  them  to  look  into  themselves,  it  has  made 
its  way  into  every  section  of  our  society,  and  the 
lowest  member  of  our  society  declares  his  similar 
claims  as  the  highest.  It  has  enlightened  the 
whole  country,  and  the  people  have  commenced 
to  value  it.  Through  its  happy  influence  our  ob- 
serving eye  is  getting  keener  and  more  circumspec- 
tive day  by  day,  and  through  it  we  can  distin- 
guish between  right  and  wrong  and  good  and  evil. 
Ignorance  was  the  mother  of  devotion;  but  know- 
ledge has  come  forward  and  pointed  out  to  us  that 
evil  ways  and  customs  should  not  be  followed. 
Science  and  arts  have  made  great  progress  in  these 
days  and  removed  the  veil  of  darkness  and  super- 
stition. They  have  revealed  the  mysteries  of  ages 
and  placed  us  in  a position  to  cast  a glance  at  the 
whole  world.  We  can  go  up  to  the  heavens  and 
down  to  the  inner  depths  of  the  earth.  The  tradi- 
tions of  lightning,  rainbow  and  eclipses  do  not  now 
frighten  us;  but  we  have  come  to  know  that  we  are 
God’s  creatures  endowed  with  moral  and  intellec- 
tual powers  whose  development  exceeds  the  power 
of  description.  In  the  torpor  of  dark  ages  of  this 
country,  we  had  not  eyes  and  had  not  our  own 
judgment.  Many  things  which  are  within  our 
reach  at  present,  were  forbidden  to  us.  We  could 


10 


THE  ARY  A SAMA.T. 


not  express  our  thoughts  and  opinions  upon  any 
subject.  The  study  of  sacred  books  was  very  diffi- 
cult, owing  to  which,  men  lived  only  with  their 
narrow  ideas.  Selfishness  had  so  far  advanced 
that  a few  initiated,  who  possessed  the  keys  to  the 
treasury  of  knowledge,  did  not  like  that  others 
should  also  profit  by  it.  For  this  very  reason  we 
have  been  deprived  of  many  useful  discoveries  as 
they  have  gone  into  the  grave  with  the  death  of 
discoverers,  and  doubts  have  arisen  as  to  whether 
they  were  realities  or  mere  chimeras. 

The  progress  of  education  has  tended  in  a 
great  measure  to  help  the  cause  of  the  Arya  Samaj 
and  encouraged  its  members  to  come  forward  and 
adopt  measures  to  make  the  state  of  things  better. 
Tne  Arya  Samaj  is  produced  by  the  natural  law  of 
action  and  reaction.  It  is  teaching  the  superiority 
of  the  Vedic  religion  and  is  removing  abuses  in 
our  customs  which  were  easily  taken  advantage  of 
by  our  adversaries. 

The  Arya  Samaj  is  showing  to  people  that 
evil  customs  and  practices,  which  have  crept  in 
among  us,  and  which  all  countries  look  upon  with 
contumely  and  contempt,  are  not  sanctioned  by 
our  sacred  books.  It  is  impressing  upon  their 
mind,  that  they  have  strayed  away  from  the  right 
path  marked  out  to  them  in  the  Shastras,  and  that 
they  have  adopted  beliefs  and  ideas  quite  contrary 
to  what  are  laid  down  therein.  It  has  made  a 
change  in  the  opinions  of  the  people.  Its  teach- 
ings have  gone  into  the  inmost  parts  of  our  society. 


TIIE  NEW  LIGHT  OF  ASIA. 


11 


It  is  dispelling  from  humanity,  ignorance  which 
still  binds  the  people  of  India,  in  iron  chains,  so  to 
speak,  and  is  reforming  all  the  religious  right  by 
the  light  of  the  Vedas.  It  wishes  to  sift  the  differ- 
ences of  all  sects  and  to  amalgamate  them  into  one 
nation  to  work  cojointly  for  the  good  of  the  country. 

It  is  reviving  the  true  religion  as  taught  in  the 
Vedas.  It  is  not  a sect,  because  its  fundamental 
principles  are  not  mere  matters  of  faith,  but  are 
founded  on  sound  reason  and  science.  It  does 
not  teach,  as  some  religions  of  the  day  do,  that 
salvation  is  to  be  obtained  by  believing  in  such 
and  such  things  or  persons;  but  by  practising  vir- 
tue, man  can  attain  to  beatitude  without  the  help 
and  recommendation  of  any  particular  individual. 

It  has  its  doors  open  for  all  the  classes  of 
people  and  has  announced  that  its  views  are  not 
narrow,  and  that  the  true  religion  taught  by  the 
Almighty  Creator  cannot  be  the  property  of  any 
particular  class  of  men. 

This  movement  is  not  confined  to  the  educat- 
ed classes  alone,  but  is  also  spreading  among  .the 
uneducated  masses. 

The  orthodox  Hindus  have  begun  to  believe 
that  the  Arya  Samaj  alone  can  protect  their  ancient 
religion  from  the  depredations  of  its  enemies.  It 
has  commenced  the  revival  of  the  glory  of  our  fal- 
len Aryavarta.  It  is  a philanthropic  association, 
the  staunch  advocate  and  defender  of  the  doctrines 
of  the  ancient  sages,  and  is  as  firm  as  any  rock 
in  the  bowels  of  the  earth,  which  has  brought  un- 


12 


THE  ARYA  SAMAJ. 


der  its  banners  a splendid  array  of  the  masters  of 
oriental  and  occidental  learning  that  strengthens 
and  sheds  dazzling  lustre  on  its  cause,  before  which 
the  demon  of  bigotry  and  superstition  skulks  away 
in  shame  and  dishonor. 

The  purity  of  its  principles  (which  will  be  ex- 
pounded hereafter)  is  testified  by  the  rapidity  with 
which  it  has  diffused  itself  among  the  towns  and 
villages  of  India. 

The  truths  inculcated  by  the  Arya  Samaj  are 
pure,  unalloyed  and  native  to  the  mind,  and  more 
readily  impress  the  mind  than  the  axioms  of  geom- 
etry. The  Arya  Samaj  wishes  to  bring  the  Aryan 
nation  to  its  ancient  glory,  greatness  and  civiliza- 
tion. What  has  been  said  above,  will  suffice  to 
show  what  the  origin  of  the  Arya  Samaj  is,  that  it 
is  a natural  outgrowth  of  the  time,  and  is  a nation- 
al institution  whose  establishment  was  indispens- 
ably necessary  for  the  regeneration  of  Aryavarta. 


II. — Exposition  of  the  Principles  of  the 

' Arya  Samaj. 

There  are  ten  principles  of  the  Arya  Samaj. 
A short  explanation  of  each  of  them  will  be  given 
here. 

I.  "God  is  the  primary  source  of 
all  true  knowledge  and  of  the  things 
made  known  by  it. 

Whenever  we  see  marks  of  contrivance,  we 
are  led  for  its  cause  to  an  intelligent  author.  We 
see  intelligence  constantly  contriving  and  produc- 
ing effects,  marked  and  distinguished  by  certain 
properties, — not  certain  particular  properties  but 
by  a class  of  properties,  such  as  relation  to  an  end, 
relation  of  one  part  to  another  and  to  a common 
purpose. 

We  know  that  whenever  we  are  witness  to  the 
actual  formation  of  things,  nothing  but  intelligence 
produces  effects  so  marked  and  distinguished. 
Furnished  with  this  experience,  we  now  view  the 
productions  of  nature.  We  observe  them  also 
marked  and  distinguished  in  the  same  manner. 
We  wish  to  account  for  their  origin.  Our  experi- 
ence suggests  a cause  perfectly  adequate  to  this 


*In  Him  is  the  seed  of  omniscience. 


14 


THE  ARYA  SAMAJ. 


purpose.  No  experience,  no  single  instance  or 
example,  can  be  offered  in  favor  of  any  other. 
In  this  cause,  therefore,  we  ought  to  rest;  in  this 
cause,  the  common  sense  of  mankind  has,  in  fact, 
rested;  because  it  agrees  with  that  which  in  all 
cases,  is  the  foundation  of  knowledge.  We,  there- 
fore conclude  that  the  works  of  nature  proceed 
from  intelligence  and  design;  because  in  the  prop- 
erties of  relation  to  a purpose,  subserviency  to  a 
use,  they  resemble  what  intelligence  aud  design 
are  constantly  producing,  and  what  nothing  but 
intelligence  and  design  ever  can  produce  at  all. 

A law  presupposes  an  agent;  for,  it  is  only  the 
mode  according  to  which  an  agent  proceeds.  It 
implies  a power;  for;  it  is  the  order  according  to 
which  that  power  acts.  Without  this  agent,  with- 
out this  power,  which  are  both  distinct  from  itself, 
the  law  does  nothing,  is,  in  fact  nothing.  What* 
has  been  said  concerning  the  law,  holds  true  of 
mechanism.  Mechanism  is  not  itself,  power;  with- 
out power  it  can  do  nothing. 

When  we  observe  the  natural  impulses  of  the 
human  mind,  it  will  be  seen  that  it  has  a spontane- 
ous desire  to  offer  respect  to  something  greater, 
and  that  it  is  the  nature  of  our  constitution  that  we 
should  look  for  something  higher  than  ourselves 
to  regard  with  awe  and  veneration.  If  we  cast  a 
glance  at  history,  it  will  be  evident  that  every  na- 
tion, whether  the  most  civilized  or  the  rudest,  has 
this  uncontrollable  tendency.  The  tribes  who  have 
not  attained  to  civilization,  are  as  much  liable  to 


TIIE  NEW  LIGHT  OF  ASIA. 


15 


the  influence  of  this  feeling  and  as  much  guided  by 
this  force;  as  those  who  are  at  present  advanced 
in  civilization  and  social  progress*  Men  are  then 
well  justified  in  paying  homage  to  some  higher 
power,  as  they  are  thus  acting  only  under  the  nat- 
ural impulses  of  the  human  mind.  From  this  it 
will  be  clear  that  we  have  obeyed  the  natural  in- 
stiuct  of  our  heart  in  a far  nobler  and  truer  man- 
ner than  other  nations.  The  design  of  nature 
clearly  demonstrates  the  existence  of  God.  1 he 
perfect  skill  and  the  immutable  laws  that  govern 
the  universe,  convince  us  that  there  is  an  intelli- 
gent First  Cause  of  all  we  see  around  us.  Since 
He  is  omnipotent  and  omniscient,  all-pervading 
and  one,  it  must  be  admitted  that  He  alone  can 
afford  us  true  knowledge,  which  enables  us  to 
know  things  exactly  as  they  are,  and  to  under- 
stand their  true  nature.  As  God  is  true  and  per- 
fect knowledge,  and  there  is  no  ignorance  in  Him, 
and  He  is  infinite  wisdom  which  the  universe 
shows  Him  to  be,  so  He  is  the  primary  cause  of 
all  true  knowledge. 


1C 


THE  ARY A SA.MAJ. 


II.  "God  is  all  truth,  all  knowledge 
all  beatitude,  boundless,  almighty,  just, 
merciful,  unbegotten,  without  a begin- 
ning, incomparable,  the  support  and 
Lord  of  all,  all-pervading,  omniscient, 
imperishable,  immortal,  eternal,  holy, 
and  the  cause  of  the  universe.  w or- 

ship  is  due  to  him  alone. 

As  God  did,  does  and  will  exist  in  the  past, 
present  and  future  creations  of  the  world,  and  there 
is  no  ignorance  whatever  in  Him,  He  is  the  source 
af  all  truth. 

The  wisdom  of  the  Deity  as  testified  in  the 
works  of  creation,  surpasses  all  idea  we  have  of 
wisdom,  drawn  from  the  highest  intellectual  oper- 
ations of  the  highest  class  of  intelligent  beings 
with  whom  we  are  acquainted,  and  which  is  of 
chief  importance  to  us,  and  which,  whatever  be  its 

*“He  overspreads  all  creatures.  He  is  entirely  Spirit,  with- 
out, the  form  either  of  a minute  body,  or  an  extended  one 
which  is  liable  to  impression  or  organization.  He  is  the 
ruler  of  the  intellect,  self-existent,  pure,  perfect,  omni- 
scient and  omnipresent.  He  has  from  all  eternity  been 
assigning  to  all  creatures  their  respective  purposes.” 

t God  is  one,  pervading  all  the  creatures,  omnipresent, 
the  life  of  all,  ihc  guardian  of  all,  the  asylum  of  all,  watch- 
ful, all  intelligent,  holy  and  free  from  the  gross  qualities 
of  matter. 


TIIE  NEW  LIGHT  OF  ASIA. 


17 


compass  or  extent,  and  it  is  evidently  impossible 
that  we  should  be  able  to  determine.  It  must  be 
adequate  to  the  conduct  of  that  order  of  thing’s 
over  which  we  live.  Knowing  all  that  passes  in 
the  universe,  every  atom  of  which  he  pervades,  and 
having  endowed  us  with  faculties  and  means  to  en- 
able us  to  attain  to  the  highest  truths,  to  explain 
the  mysteries  of  nature  and  to  obtain  inexpressible 
joy,  tranquillity  and  bliss,  He  is  the  Fountain 
Head  of  knowledge  and  beatitude. 

The  beautiful  order  and  disposition  of  things, 
their  mutual  adaptability,  their  efficiency  in  accom- 
plishing the  end  of  their  existence,  their  indestruct- 
ibility and  their  preservation,  indelibly  impress  up- 
on our  mind  the  boundlessness  and  infinitude  of 
God.  He  is  mercy  and  his  way  is  justice.  He  is 
merciful  inasmuch  as  He  loves  the  perfection  of 
soul.  He  is  just  inasmuch  as  He  takes  the  most 
effective  means  to  accomplish  the  end.  The  pro- 
fusion of  beneficence  and  the  liberty  of  soul  attest 
the  mercy,  and  the  unequal  distribution  of  happi- 
ness and  the  universality  of  death,  demonstrate  the 
justice  of  God. 

As  God  is  illimitable,  shining  in  soul  and 
space,  existing  inside  and  outside,  unencumbered 
with  passions  and  organs  of  the  senses.  He  is  free 
from  being  born  from  woman  and  assuming  the 
human  form  which  cannot  enclose  Him,  who  is  in- 
finite and  omnipresent,  and  is  therefore  unbegotten. 

There  never  was  a time  in  which  nothing  ex- 
isted, because  that  condition  must  have  continued. 


18 


THE  ARY  A SAMAJ. 


Universal  blank  must  have  remained.  Nothing 
could  rise  up  out  of  it.  Nothing  could  ever  have 
existed  since.  Nothing  could  exist  now.  In  strict- 
ness, however,  we  have  no  concern  with  duration 
prior  to  that  of  the  visible  world.  It  is,  therefore, 
sufficient  to  know  that  the  contriver  necessarily 
existed  before  the  contrivance, and  that  He  is  eter- 
nal and  without  a beginning. 

The  uniformity  of  plan  observable  in  the  uni- 
verse proves  the  unity  of  God.  The  universe  itself 
is  a system,  each  part  either  depending  upon  other 
parts  or  being  connected  with  them  by  some  com- 
mon law  of  motion  or  by  the  presence  of  some 
common  substance.  One  principle  of  gravitation 
causes  a stone  to  drop  towards  the  earth  and  the 
moon  to  wheel  around  it.  One  law  of  attraction 
carries  all  the  different  planets  about  the  sun.  There 
are  also  other  points  of  agreement  amongst  them, 
which  may  be  considered  as  marks  of  the  identity 
of  their  origin  and  of  their  intelligent  author.  Com- 
parison can  only  be  made  where  there  is  more 
than  one  thing  or  person;  but  as  God  is  one,  and 
His  unity  has  been  demonstrated,  He  cannot  be 
likened  to  any  thing  or  person,  and  is,  therefore, 
Incomparable. 

As  all  the  things  are  maintained  in  their  exis- 
tence by  the  presence  of  their  causes,  the  primary, 
the  original  and  the  most  important  of  which  is 
God,  His  presence  is  demonstrated  in  all  of  them. 
The  things  of  the  world  being  continually  in  the 
process  of  construction  and  destruction,  constantly 


THE  NEW  LIGHT  OF  ASIA. 


19 


display  before  our  eyes  the  presence  of  God.  The 
points  of  analogy  and  the  uniformity  of  nature 
lead  to  the  inference  of  God’s  presence  throughout 
the  indefinite  vacuity  of  space  at  one  and  the  same 
time.  When  a man  is  convinced  of  the  universal 
presene  of  God,  watching  the  secret  springs  of 
ideas  inside  and  the  results  of  action  outside,  he  at 
once  ceases  to  do  evil  in  the  darkest  recesses  of 
creek  and  corner. 

In  every  part  of  the  universe  with  which  we  are 
acquainted,  we  perceive  the  exertion  of  a power, 
which  we  believe  mediately  or  immediately  to  pro- 
ceed from  the  Deity.  What  kingdom  is  there  of 
nature,  what  corner  is  there  of  space,  in  which 
there  is  anything  that  can  be  examined  by  us,  where 
we  do  not  meet  with  contrivance  and  design  ? The 
only  reflection  which  perhaps,  arises  in  our  mind 
from  this  view  of  the  world  around  us,  is  that  the 
laws  of  nature  everywhere  prevail;  that  they  are 
uniform  and  universal.  Effects  are  produced  by 
power,  not  by  laws.  A law  cannot  execute  itself. 
A law  refers  to  an  agent.  An  agency  so  general 
that  we  cannot  discover  its  abscence,  or  assign  the 
place  in  which  some  effect  of  its  continued  energy 
is  not  found,  may,  properly  speaking,  at  least,  and 
perhaps,  without  much  deviation  from  philosophical 
strictness,,  be  called  universal;  and  with  not  quite 
the  same,  but  with  no  inconsiderable  propriety, 
the  Person  or  Being  in  whom  that  power  resides,  or 
from  whom  it  is  derived,  may  be  taken  to  be  omni- 
present. The  direction  and  control  of  the  motions 


20 


THE  ARYA  SAMAJ. 


of  the  countless  worlds  rolling  in  space,  and  infi- 
nite machinery  with  its  infinite  suns,  and  their  de- 
pendent systems,  revealing  traces  of  infinite  wisdom 
in  their  movements,  also  convince  us  that  God  is 
the  support  and  the  Lord  of  all.  A power  that  could 
create  such  a world  as  this  is,  must  be  beyond  all 
comparison  and  greater  than  any  which  we  experi- 
ence in  ourselves,  than  any  which  we  observe  in 
other  visible  agents;  greater  also  than  any  which 
we  can  want  for  our  individual  protection  and  pres- 
ervation in  the  Being  upon  whom  we  depend.  It 
is  a power,  likewise,  to  which  vre  are  not  authoriz- 
ed by  our  observation  or  knowledge  to  assign  any 
limits  of  space  or  direction. 

With  infinite  knowledge,  the  Creator  must 
intimately  know  the  constitution  and  properties  of 
the  things  which  He  has  created,  which  seems  also 
to  imply  a knowledge  of  their  action  upon  one  an- 
other and  of  their  changes,  at  least,  so  far  as  the 
same  phenomena  result  from  the  like  trains  of  phy- 
sical and  necessary  causes.  His  omniscience,  also, 
as  far  as  the  information  of  present  things  is  con- 
cerned, is  deducible  from  His  nature  as  an  intelli- 
gent Being,  joined  with  the  extent  or  rather  the 
universality  of  His  operations.  Where  he  acts-He 
is;  and  where  He  is,  He  perceives. 

As  the  laws  of  nature  are  not  subject  to  decay 
and  destructibility,  but  are  constant  and  invariable; 
so  their  cause  or  God  cannot  be  subject  to  agonies 
of  death,  and  is,  therefore,  Immortal  and  Imperish- 
able. God  is  the  source  of  all  purity,  as  His 


THE  NEW  LIGHT  OF  ASIA. 


21 


nature  cannot  harbour  thejeast  impure  thought. 

God  is  perfect  in  His  own  attributes.  He  pos- 
sesses all  the  qualities  of  Godhead  in  their  infinite 
perfection,  and  He  cannot  tolerate  even  the  idea  of 
what  clashes  with  His  own  attributes.  The  attri- 
butes of  God  must  be  adequate  to  the  magnitude, 
extent  and  multiplicity  of  His  operations,  which  are 
not  only  vast  beyond  comparison  with  those  per- 
formed by  any  other  person;  but  are  infinite,  be- 
cause they  are  unlimited  on  all  sides.  Knowledge 
of  the  natural  laws  as  revealed  in  the  Vedas  and 
unreserved  submission  to  their  dictates  compose 
the  true  worship  which  man  owes  and  must  render 
to  make  himself  agreeable  to  God. 

III.  *The  Vedas  are  the  true  books 
of  true  knowledge,  and  it  is  the  para- 
mount duty  of  the  Aryas  to  read, 
hear,  teach  and  preach  them. 

Revelation  is  the  communication  of  mundane 
and  spiritual  truth  and  laws  from  God  to  man  on 
the  creation  of  the  world.  These  laws  are  no  more 
than  what  are  impressed  on  the  structure  of  the 
universe  and  the  constitution  of  the  mind.  They 
constitute  what  we  call  science,  comprehending  the 
principles  of  both  the  spiritual  and  the  material 
existence.  In  them  God  instructed  the  progenitors 

* “The  Veda  should  be  regularly  studied  at  proper 
time  with  attention,  for  its  study  is  a paramount  duty  of 
the  Arya,  other  duties  being  subordinate  to  it.” 


THE  AHYA  SAMA.J. 


22 

of  mankind.  He  not  only  opened  the  eye  of  man’s 
mind  to  the  study  of  science,  but  gave  him  suffi- 
cient stock  of  knowledge  for  his  happiness, 

A true  devine  revelation  must  possess  the  fol- 
lowing chief  essentials  and  peculiarties. 

1.  It  should  not  conflict  with  the  natural  laws. 

2.  It  should  comprise  precepts  which  are  con- 
formable to  the  laws  of  nature  and  the  divine  attri- 
butes. 

3.  It  should  contain  the  germ  of  all  true 
science. 

4.  It  should  be  communicated  as  soon  as  the 
world  comes  into  existence. 

5.  The  divine  commandments  it  contains 
must  not  be  contradictory  to  one  another,  but  mid 
be  immutable  and  eternal. 

6.  It  should  not  instruct  us  to  believe  in  a 
mediator,  saviour  or  prophet,  who  pretends  to  se- 
cure 11s  heaven  or  hell. 

7.  It  must  be  inspired  in  the  language  which 
is  not  spoken  in  any  country  on  the  surface  of  the 
earth.  It  must  not  be  partial  and  biased  to  any, 
but  equal  and  just  to  all  in  every  respect. 

8.  It  should  embrace  no  historical  and  bio- 
graphical events  and  must  be  beyone  man’s  power 
of  invention. 

9.  It  should  be  compatible  with  true  science 
and  its  principles,  should  stand  to  reason,  be  suffi- 
cient and  productive  of  happiness  for  the  whole 
human  race. 

10.  It  should  not  sanction  the  killing  of  ani- 
mated beings. 


THE  NEW  LIGHT  OF  ASIA. 


23 


There  is  a regular  warfare  going  on  in  relig- 
ions. The  people  of  every  particular  denomina- 
tion are  trying  their  best  to  show  that  their  own 
form  of  belief  is  the  best  and  surest  path  for  the 
happiness  of  man  in  this  and  the  next  world. 
Those  who  have  made  religion  the  study  of  their 
life,  have  come  to  know  that  none  of  the  religions 
that  are  prevailing  at  present  in  India  is  a true 
revelation.  As  civilization  advances,  these  creeds 
must  proportionately  be  declining,  till  a time  comes 
when  they  will  sink  into  total  oblivion.  They  are 
entirely  unsuited  to  the  refined  instinct  of  mankind, 
and  whatever  influence  they  may  have  exercised 
in  the  dark  and  superstitious  ages  of  the  world, 
they  are  destined  to  die  their  natural  death. 

After  a careful  and  impartial  examination  of 
the  religions  that  are  flourishing  now-a-days  in  this 
country,  it  has  been  found  that  it  is  the  Vedas  alone 
which  possess  the  requisites  enumerated  above  of 
a true  revelation.  They  have  existed  from  crea- 
tion and  are  an  exact  counterpart  of  nature.  Their 
teaching  alone  is  in  accordance  with  that  of  nature. 
They  alone  are  pre-eminently  scientific  in  their 
doctrines.  The  knowledge  embodiecHn  them  is  a 
true  one.  Their  doctrines  alone  are  clearly  in- 
scribed on  the  pages  of  nature.  This  perfect  har- 
mony and  coincidence  between  them  and  nature 
points  out  to  one  and  the  same  Being  to  be  the 
author  of  the  Vedas  and  originator  of  the  laws  of 
nature. 

The  Vedas  are  the  most  perfect  and  compre- 


24 


THE  ARYA  SAMAJ. 


hensive  system  of  religion  to  obtain  the  highest 
bliss  possible  from  the  Giver  of  all  good.  They 
are  general  and  scientific  principles,  and  will  re- 
main true  so  long  as  the  laws  of  the  universe  work 
with  undeviating  constancy.  They  give  us  the 
most  reasonable  explanation  of  the  nature  of  the 
soul  and  the  First  Cause  and  of  the  relation  the 
former  bears  to  the  latter. 

IV.  " We  should  always  be  ready  to 
accept  truth  and  renounce  untruth 
when  discovered. 

We  should  not  allow  our  evil  passions  to 
get  an  ascendency  over  us,  we  should  not  allow 
them  to  cloud  our  reason.  We  should  divest  our- 
selves of  self  and  judge  everything  according  to 
its  intrinsic  merits.  Bigotry  and  prejudice  are  not 
to  be  allowed  to  get  the  upper  hand  of  us,  on  the 
contrary,  we  ought  to  keep  ourselves  at  a distance 
from  them.  Let  every  thing  be  melted  in  the  cru- 
cible of  truth,  and  if  it,  in  the  melted  form,  con- 
tains no  dross,  we  should  take  it  by  all  means;  but 
if  there  is  any  alloy  in  it,  it  should  be  rejected  and 
the  precious  and  genuine  ore  of  reality  ought  to 
be  accepted.  Our  actions  and  views  should  be 
subjected  to  a critical  and  searching  examination 
by  our  reason  and  its  dictates  ought  to  be  obeyed. 

* It  is  the  eternal  law  to  speak  the  truth  that  is  agree- 
able but  not  the  truth  that  is  disagreeable;  also  falsehood 
should  never  be  spoken,  but  the  truth  and  truth  only. 


THE  NEW  LIGHT  OF  ASIA. 


25 


If  our  reason  cannot  give  us  a satisfactory  solution 
of  our  difficulties,  they  should  be  submitted  to  an 
able  mind;  but  the  commands  of  the  true  revela- 
tion ought  to  be  given  a preference  to  the  conclu- 
sions of  reason,  which  is  liable  to  err. 

We  ought  to  abide  by  our  opinions,  till  we 
are  convinced  of  their  futility  No  man  is  more 
contemptible  and  despicable  than  one  who  changes 
his  connections  as  the  chameleon  changes  its 
colors.  Such  a man  is  totally  useless  and  can- 
not do  any  good  to  his  society.  Every  one  of  us 
ought  to  be  a person  of  his  faith,  ready  to  face  any 
danger  and  undergo  any  trial  rather  than  give  up 
his  beliefs,  till  he  is  shown  to  his  satisfaction  that 
his  views  are  based  upon  a fallacy,  in  which  case  he 
ought  to  accept  what  is  true  and  reject  what  is  un- 
true. 

V.  *Truth  arrived  at  after  consum- 
mate deliberation,  should  be  our 
guiding  principle  in  all  our  actions. 

The  constant  exercise  of  self-watchfulness, 
self-dicipline  and  a rigid  adherance  to  moral  prin- 
ciples which  infuse  life  and  vitality  into  individuals 
and  which  constitute  the  nerve  and  sustaining  force 
of  nature,  may  enable  a person  to  keep  the  mind 
in  effectual  check,  and,  by  directing  its  energies  in 
the  right  way,  to  keep  himself  safe  from  its  dark 

* There  is  no  virtue  higher  than  truth,  there  is  no  vice 
baser  than  falsehood,  there  is  no  knowledge  greater  than 
truth.  Truth,  therefore,  and  truth  alone  must  all  follow. 


26 


THE  AKYA  SAMAJ. 


insinuations.  It  is  clear  that  it  requires  a power- 
ful effort,  unceasing  and  vigorous  effort  of  the  will 
to  turn  it  to  a wholesome  temper.  As  long  as  the 
mind  is  not  brought  under  a complete  and  thor- 
ough control,  and  its  movements  are  not  regulated 
by  a determinate  will,  guided  by  the  purest  prin- 
ciples of  purity,  till  that  time  it  is  vain  and  hopeless 
to  entertain  the  idea  of  going  through  life  in  strict 
conformity  with  the  doctrines  of  the  Vedas. 

The  consciousness  of  our  being  perpetually  in 
the  presence  of  Him;  who  can  penetrate  the  inmost 
recesses  of  our  hearts  and  knows  our  most  secret 
thoughts,  who  judges  every  one  of  his  creatures 
according  to  his  thoughts,  words  and  deeds,  is 
most  effective  in  keeping  us  back  from  sin. 

Common  sense  and  experience  joined  with  a 
sense  of  honesty,  truthfulness  and  integrity  should 
guide  us  in  all  our  actions.  Moral  force  joined 
with  common  sense  and  experience,  is  all  that  is 
necessary  to  make  us  true  to  our  fellow-beings  and 
God.  It  should,  therefore,  be  our  constant  aim  to 
acquire  and  concentrate  in  us  the  truth  which  the 
Supreme  Being  has  laid  down  in  the  Vedas. 

VI  "The  primary  object  of  the  Arya 
Samaj  is  to  do  good  to  the  world  by 
improving  the  physical,  social,  intel- 
lectual, moral  and  spiritual  condition 
of  mankind. 


* The  life  of  the  virtuous  is  devoted  to  the  good  of  all. 


THE  NEW  LIGHT  OF  ASIA. 


27 


The  performance  of  Agnihotra  plays  an  im- 
portant part  in  the  purification  of  air  and  water. 

The  use  of  animal  diet,  which  is  productive  of 
various  diseases,  should  be  avoided  and  in  its  place, 
vegetable  diet  used. 

Spiritous  liquors  which  corrupt  man  both  phy- 
sically and  morally,  ought  never  be  indulged  in. 

The  substitution  for  burial  of  cremation  which 
has  a very  beneficial  influence  upon  the  climate  of 
a country,  should  be  adopted. 

Rules  relating  to  cleanliness,  washing,  bath- 
ing, clothing  and  diet,  should  be  strictly  observed. 

Bodily  exercise  and  open  air  are  as  well  nec- 
essary to  live  a healthy  life.  If  we  are  desirous  of 
leading  a healthy  life,  we  should  attend  to  the  laws 
of  health. 

Distinctions  of  hereditary  caste  system,  op- 
posed to  the  Aryan  Shastras,  should  be  expelled 
from  among  us.  Early  marriage  which  is  leading 
to  the  decay  of  our  nation’s  vigour,  should  be  put 
a stop  to.  Boys  and  girls  married  should  be  mar- 
ried when  they  arrive  at  maturity.  Heavy  expen- 
diture on  there  occasions,  which  has  ruined  many 
families,  should  be  curtailed. 

The  re-marriage  of  widows,  who  are  subjected 
to  innumerable  privations  and  endless  mortifica- 
tions and  penances,  ought  to  be  encouraged. 

In  order  to  prevent  an  egress  from  our  society 
the  Arya  Samaj  has  established  orphanages,  in 
which  great  attention  is  paid  to  the  support  and 
instruction  of  orphans. 


28 


THE  ARYA  SAMAJ. 


It  is  uprooting  the  evil  customs,  which  are 
prevailing  in  our  society,  and  introducing  reforms 
that  are  deemed  decessary  to  elevate  the  condition 
of  people. 

Knowledge  should  be  the  greatest  and  dearest 
object  of  our  ambition,  without  which  the  condi- 
tion of  people  cannot  be  improved.  In  order  to 
accomplish  this  end  the  Arya  Samaj  is  encourag- 
ing the  study  of  Sanscrit  and  Vedic  literature  and 
has  opened  Anglo-Vedic  Schools  and  Colleges. 

It  has  appointed  Vedic  missionaries,  who  are 
travelling  throughout  the  country,  to  diffuse  Ve- 
dicism  among  the  people. 

It  is  also  giving  an  impetus  to  the  female  edu- 
cation, which  is  being  spread  among  our  women, 
and  is  one  of  the  chief  means  that  will  tend  to  the 
regeneration  of  this  country.  Girl  Schools  have 
been  established  for  this  purpose. 

Idolatry  which  is  a great  obstacle  in  the  way 
of  social  and  intellectual  improvement,  is  being  up- 
rooted from  the  country  by  the  Arya  Samaj,  which 
is  beseeching  people  to  adore  one  God. 

It  is  publishing  the  Vedas  with  their  commen- 
taries based  on  the  authorities  of  the  oldest  Rishis 
and  Munis.  It  is  issuing  phamphlets  touching  up- 
on various  subjects,  and  periodicals  in  which  social 
and  intellectual  questions  are  ably  discussed. 

It  has  opened  several  public  institutions  such 
as  Dispensaries  and  Libraries,  which  are  doing 
immense  good  to  the  people. 

It  is  working  for  the  good  of  humanity  in 


THE  NEW  LIGHT  OF  ASIA. 


20 


general,  and  not  for  any  sect  or  for  dissemination 
of  some  unscientific  dogmas  of  human  origin. 

VII.  *Love,  justice  and  propriety 
should  guide  us  in  our  dealings  with 
others. 

If  our  dealings  with  others  were  based  on 
love,  and  if  our  treatment  of  each  other  grounded 
on  a kindly  regard  for  the  happiness  of  each  other, 
misery  and  wretchedness  would  have  vanished 
from  the  world  and  peace  and  harmony  would  have 
reigned  upon  the  earth.  One  would  not  think  to 
take  away  another’s  life,  steal  or  rob  his  effects 
and  valuables,  or  do  anything  to  the  prejudice  and 
injury  of  his  fellow  creatures;  but  actuated  by  a 
feeling  of  sympathy  towards  his  fellow  beings,  and 
moving  under  the  influence  of  benevolent  inten- 
tions  toward  them,  he  would  try  to  forward  and 
promote  their  happiness  to  the  best  of  his  power. 

Love  should  form  the  basis  and  main-spring 
of  human  action.  Every  person  should  bring  his 
life  as  much  as  possible  in  conformity  with  the 
spirit  of  this  moral  law,  and  identify  his  thoughts 
and  asperations  with  a rigid  exercise  of  this  devine 
principle.  We  should  cherish  kindly  feelings  to- 
wards all  and  every  one.  Every  sensitive  creature, 
whether  embedded  in  the  bowels  of  the  earth,  or 
soaring  high  in  the  heavens,  whether  crawling  on 

* Oh  Lord  Almighty,  let  all  the  creatures  look  upon  me 
with  the  eye  of  the  friend,  and  may  I ever  regard  them 
with  the  love  of  the  friend,  may  we  all  treat  them  as  friends. 


30 


THE  AIIYA  SAMA.I. 


the  earth’s  surface  or  existing  in  the  depths  of  its 
waters,  is  entitled  to  our  sympathy. 

As  the  reward  of  an  action  is  and  ought  to  be 
of  the  nature  of  the  action  itself,  it  follows  that 
every  person  should  strain  every  nerve  to  do  what 
would  conduce  to  his  happiness  and  ward  off  pain. 
By  directing  our  energies  towards  furthering  the 
happiness  and  lessening  the  pain  of  others,  we 
swell  the  stock  of  our  own  future  happiness,  for 
He  who  is  a just  ruler  of  the  universe,  will  do  jus- 
tice to  all  His  creatures  and  give  them  their  due. 

VIII.  We  ought  to  try  to  dis- 
pel the  darkness  of  ignorance  and  to 
spread  the  light  of  knowledge. 

, We  should  exert  ourselves  to  the  best  of  our 
power  to  infuse  the  light  of  the  Vedic  religion  and 
make  the  people  worthy  of  their  ancient  sages. 
We  should  condescend  to  raise  the  moral  tone  of 
others  and  instill  in  them  a spirit  of  self-sacrifice. 
We  should  try  to  destroy  ignorance  and  receive 
knowledge. 

Whoever  regards  his  duty  to  dispel  the  dark- 
ness of  ignorance  and  to  diffuse  the  light  of  know- 
ledge is  a worthy  member  of  the  society.  Every- 
body has  a field  for  work,  if  he  will  work.  In 
whatever  position  he  may  be  placed,  he  can  do  a 
good  deal  of  good  to  his  fellow  creatures,  if  he 

*Of  all  the  gifts  that  man  can  give  to  his  species,  the 
gift  of  knowledge  is  the  highest  and  the  most  precious. 


THE  NEW  LIGHT  OF  ASIA.  *1 

will  perform  his  duty  conscienoustly.  If  he  shrinks 
from  his  duty,  he  is  worse  than  a brute.  We 
should  explain  to  people  the  various  phenomena 
of  nature  in  an  instructing  manner  and  infuse  in 
them  a spirit  of  enquiry.  Every  man  who  thinks 
it  his  mission  to  dispel  the  darkness  of  ignorance 
and  spread  the  light  of  true  knowledge  in  its  vari- 
ous branches,  can  do  important  service  to  his  fellow 
beings,  if  only  he  has  a will  to  do  so. 

IX.  "No  one  should  rest  satisfied 
with  his  own  individual  good,  but 
ought  to  seek  his  own  good  in  the 
good  of  others. 

We  ought  to  employ  means  which  may  rouse 
the  energies  of  our  drones  and  infuse  a spirit  of  in- 
dependent honesty  in  them.  If  we  are  well-to-do, 
we  should  help  our  friends  and  relatives  to  whom 
fortune  has  not  been  equally  favorable.  Our  char- 
ity should  be  employed  in  a manner  which  not  only 
affords  us  the  gratification  of  having  done  our  duty 
as  a member  of*the  society  in  which  we  move;  but 
which  exerts  a beneficial  influence  on  the  wordly 
prospects  of  our  fellow  creatures  and  at  the  same 
time  promotes  the  cause  of  morality.  The  recipi- 
ents of  our  help,  by  our  following  the  rational  mode 
of  sympathy  with  those  with  whom  we  come  in 
contact,  are  at  once  transformed  into  honest,  hard- 
working and  productive  members  of  the  society. 

A man  who  damps  the  energies  of  his  fellow 
creatures,  who  stifles  the.  manly  and  noble  impulses 
of  his  kind,  violates  this  principle.  He  helps  them 

* It  is  the  selfish  that  look  to  their  own  good;  but  the 
magnanimous  consider  the  whole  world  to  be  their  family 
members. 


32 


THE  ARYA  SAMAJ. 


to  impoverish  the  country  and  aggravates  the 
misery  of  the  people.  He  sacrifices  the  welfare  of 
his  country  at  the  altar  of  ambition  and  vain  glory. 

Those  who  wish  to  act  up  to  this  principle, 
should  be  thoroughly  educated  in  the  right  path  and 
well  versed  in  the  Vedas  and  the  Aryan  Shastras. 

X.  In  all  that  concerns  the  public  weal, 
persons  should  frankly  subject  them- 
selves to  the  good  of  others;  but  all 
should  retain  independence  in  what 
concerns  their  personal  interests. 

An  individual  who  takes  his  stand  on  firm  moral 
principles,  who  steadfastly  adheres  to  the  princi- 
ples of  rectitude  and  tenacity,  -and  holds  to  the  path 
of  light,  will  be  far  more  successful  in  life  than  a 
person  who  has  recourse  to  falsehood  and  dishones- 
ty in  his  dealings  with  others.  Virtue  is  every- 
where respected  while  treachery  meets  with  a re- 
pulse at  the  hands  of  all  good  men.  It  is  the  prime 
duty  ,of  every  man  to  base  his  conduct  in  matters 
both  public  and  private,  on  true  moral  principles. 
It  is  incumbent  upon  every  individual  in  return  for 
the  advantages  of  protection,  etc.  which  he  enjoys 
that  he  should  most  rigidly  adhere  to  the  laws  of 
the  society  and  should  never  do  anything  which 
interferes  with  its  working  and  endangers  its  safety. 
But  if  there  is  a defect  in  a law  and  if  it  interferes 
with  the  important  administration  of  justice,  a per- 
son may  lawfully  move  in  the  matter  and  have  the 
defect  removed. 

All  that  a man  is  required  to  do  and  to  bear  con- 
stantly in  mind  that  whatever  he  does,  he  does  it 
according  to  the  rules  of  the  society  or  in  accord- 
ance with  the  fundamental  truths  of  morality  which 
are  the  basis  of  those  laws. 


I 

\ 


1 


A 


